Having opened his heart to the Corinthians, both as to his own
experiences and as to their need of separation from the world of
unbelievers, and having expressed his joy in their obedience to the
Word of God, and the confidence as to them which this gave him, Paul
now felt ready to write to them more particularly concerning the
collection then being made amongst the various Gentile assemblies for
the benefit of poor saints in Jerusalem. He had alluded to it briefly
in the closing chapter of his first epistle. He now refers to it at
length in chapters 8 and 9 of this epistle; and in urging the
Corinthians to liberality he brings out some very important instruction.
There has been a very remarkable display of the grace of God in the
assemblies of Macedonia, and it has been put permanently on record, so
that not only the Corinthians but ourselves might be stirred up by it.
Some of us might be inclined to think that a recital of the devotedness
of others, with a view to stirring up sluggish saints, would be an
appeal to rather low-down motives and not a worthy proceeding. Here
however we find the Spirit inspiring the Apostle to do this very thing.
So we never need be afraid of telling how the grace of God has wrought
in others. Such recitals not only reveal the grace of God to us as a
real and practical thing, but also they serve to convict us of our own
shortcomings: and both these results are much to be desired.
The giving of the Macedonian believers was remarkable. Paul himself
could bear witness that they gave according to their power. This in
itself was a big thing. It means that having righteously discharged all
their proper living expenses, they then gave up to the limit of their
ability. They did more than this however. They gave beyond their power;
that is, they denied themselves what might be considered proper living
expenses in order to give to the Lord and His people. And this they did
in the most willing-hearted way, begging Paul to accept the money and
undertake the responsibility of having it distributed to the saints.
They had caught the spirit that was exemplified when the tabernacle was
to be made, and it was reported to Moses, "The people bring much more
than enough for the service of the work, which the Lord commanded to
make" (Exodus 36: 5).
And there is more even than this; for they exceeded Paul's
expectations in another direction. They began their giving at the right
point by first giving themselves to the Lord. Yielding themselves to
the Lord, they necessarily yielded to Him all that they had. Thus their
possessions they regarded as the Lord's, to be used at His direction;
and consequently they carried out the will of God in placing themselves
and their possessions in the hands of Paul.
This, without a doubt, is the only true way to look at this matter of giving. God does not merely claim our superfluity but all that we have, because
He claims us. When we see this, we at once become conscious how far our
standard of giving falls below the standard set by the Macedonians.
They were characterized by a liberality that was enhanced by their deep
poverty and the fact that they were in the midst of a time of much
affliction. What moved them to their liberality was the abundance of
their spiritual joy. They had by faith so real and joyous a grasp of
the things of heaven, that they could afford to be liberal with the
things of earth.
Is liberality in giving a characteristic feature of modern Christian
life? We fear there can be only one answer to that question. What
devices are resorted to in many quarters in order to raise funds! What
advertisements and appeals are issued! What lamentable stories as to
shortness of funds! Doubtless a great deal of the trouble arises from
people taking up causes and launching enterprises to which they were
never called by God. Still, it also indicates that many a believer is
withholding more than is meet, and it tends to spiritual poverty-to
themselves as well as others. There are exceptions no doubt, in the
cases of some who acknowledge their stewardship and give largely
according to their means, and of some very few who have given with a
liberality that is astonishing. But they are the exception, and not the
We are more like the Corinthians than the Macedonians, and we need
to be stirred up, as they did, by this shining example. So Paul had
begged Titus during his recent visit to carry the matter to completion.
Giving is spoken of as a grace, you notice, and this indeed
it is, if rightly considered and carried out. It becomes a potent
method of expressing the working of the grace of God in blessing. If
our own hearts are filled to overflowing with blessing from God, we are
bound to overflow ourselves in giving to others. Verse 7 is a very
gentle and tactful rebuke to the Corinthians-and we believe, to
ourselves also. Whether we can be said to abound in faith and in all
diligence may be doubted, but we evidently do in utterance and
knowledge. Is it not true that we know in our heads, and we utter with
our lips, a good deal more than we express in the form of large-hearted
Verse 8 shows that the Apostle did not wish to be understood as
issuing a command on the subject. If we gave only because we were
commanded of God to do so, our giving could no longer be spoken of as
grace. It would be done under the compulsion of law. No, the
forwardness and zeal of the Macedonians was to be a stimulus merely,
and the giving for which he asked was to be an expression and proof of
the sincerity and genuineness of their love. Love always delights to
The working of the grace of God in other Christians may act as a stimulus to us, but nothing short of the supreme working of the grace of God in Christ can supply us with the mainspring and motive we need, if we are to be characterized by the grace of generous giving. To that mainspring we come in verse 9.
How often verses which are like sparkling gems lie embedded in the
discussion of matters which seem very ordinary and even common-place!
This is a case in point. The Corinthians had been quite ready to
consider the making of this collection. They had willingly taken up the
idea a whole year before, and yet they had so far failed to bring it to
completion, and actually give the money. What would bring them to the
point? What, but the fresh sense of the grace of the Lord Jesus Christ?
This marvellous verse is an epitome of the New Testament. "Though He
was rich," carries us back into the depths of His Godhead glory before
His incarnation; the glory that is unfolded in the opening verses of
John's Gospel and elsewhere. "Yet for your sakes He became poor," opens
out into the wonderful story of His life, sufferings and death, as
recorded in all four Gospels. "That ye through His poverty might be
rich," indicates the wealth of blessing and glory into which we are
introduced by Him and in Him, as unfolded in the Epistles and the
Revelation. And the whole story is the supreme expression of GRACE;
which consists in the down-stooping of Divine love to meet man's need,
not merely according to the need that is met, but according to the love
that meets it.
Having used this grace as a powerful lever to move and uplift the
hearts of the Corinthians, the Apostle turned to enunciate a few
important principles that are to govern the Christian in his giving. In
the first place, we are to give out of that which we have; not
that which we used to have, or that which we hope to have in the
future. We are to live and act in the present, trusting in God as
regards the future.
For, in the second place, he did not contemplate the Corinthians
being always, or in every matter, in the position of givers. The time
would come when they would be receivers, and the flow of gifts would be
toward them instead of out from them. Indeed, if Romans 15: 25-27 be
read, it will be evident that there had already been a rich flow of
spiritual giving from Jerusalem to Corinth. Now there was to be a flow
of giving in material things from Corinth to Jerusalem. The thought of
God is that among His people there should never be a vacuum, but rather
a flow of supply according to the need.
Verse 15 quotes Exodus 16: 18, in support of this. Reading Exodus,
one might suppose that the verse simply meant that each gatherer of the
manna was able to rightly gauge his appetite and gather accordingly.
The way the verse is quoted here shows however that there is more in it
than that, since it is cited in support of the principle of sharing
with others what God may have entrusted us with.
Verses 16 to 24 are occupied with details concerning the
administration of the funds collected, which was to be in the hands of
Titus and two other brethren. Though the circumstances then existing
have passed away, there are points of abiding interest which we ought
to notice. Paul had exhorted Titus to take up this service, and he on
his part did so with willingness and alacrity. He did not count a
service of this kind as beneath him. Nor did the unnamed brother who
was a gifted evangelist; nor the second unnamed brother, of verse 22,
who was a man of diligent zeal in many things, though not perhaps a man
of gift in the gospel, nor an apostolic delegate like Titus. All three
evidently recognized that to be bearers and administrators of funds,
which were given as an expression of Divine love working in the hearts
of saints, was no mean service.
Again, it is evident from verse 19 that the churches that gave the
money chose the man who was to have the handling of the money on their
behalf. This is in accord with the choosing of the seven men of honest
report to "serve tables," as recorded in Acts 6. So long as men provide
the wherewithal, it is within their competency to select those who
shall administer their bounty. In contrast to this, we do not read of
saints selecting those who are to fill the office of elder, bishop, or
overseer. But that is because such are called to exercise their
spiritual functions on God's behalf, not man's. Hence God and not man
must choose. We read of those whom the Holy Ghost had made overseers.
The most that man can do is to recognize those whom the Holy Ghost has
Further, everything had to be done honestly as before God, and also
in the sight of men. It is not enough that the thing shall be handled
in a way that is right before the God who knows all things. It must
also be obviously right before the eyes of men who only see a very
little way, but who are often very critical of what they do see. Verses
20 and 21 show this. So these men were marked by carefulness that all
should be so handled as to be to the glory of the Lord, remembering
that they were messengers of the churches, which are spoken of as "the
glory of Christ." Let us remember that this is the proper character of
every true assembly. We shall not think lightly of such, if we do